1.Salaam. Namaskar.
问候。
2.Good morning.
早上好。
3.Given my TED profile, you might be expecting that I’m going to speak to you about the latest philanthropic trends — the one that’s currently got Wall Street
考虑到我的TED履历，你可能期待 我会跟你们探讨 最新的慈善趋势， 新的让华尔街
4.and the World Bank buzzing — how to invest in women, how to empower them, how to save them.
和世界银行都兴奋， 那便是怎样在女性身上投资， 怎样授予她们全力，怎样拯救她们。
5.Not me.
那不是我。
6.I am interested in how women are saving us.
我对女性如何 拯救我们更有兴趣。
7.They’re saving us by redefining and re-imagining a future that defies and blurs accepted polarities, polarities we’ve taken for granted for a long time,
她们拯救我们，重新定义和重新想像 一个反抗和模糊 传统冲突的未来， 那些我们认为理所当然的冲突，
8.like the ones between modernity and tradition, First World and Third World, oppression and opportunity.
像现代与传统之间的冲突， 发达国家与发展中国家之间的冲突， 压迫与机会之间的冲突。
9.In the midst of the daunting challenges we face as a global community, there’s something about this third way raga that is making my heart sing.
在这些我们作为一个国际社会 所面对的使人气馁的挑战中， 就有那么一个 另类的拉伽 使我的心在唱歌。
10.What intrigues me most is how women are doing this, despite a set of paradoxes that are both frustrating and fascinating.
最令我好奇的是 这些女性如何面对这些挑战， 尽管她们知道这是一对 既令人沮丧又让人兴奋的矛盾论。
11.Why is it that women are, on the one hand, viciously oppressed by cultural practices, and yet at the same time, are the preservers of cultures in most societies?
为什么女人，既是 传统文化所压制的一群， 又是， 保存传统文化的一群？
12.Is the hijab or the headscarf a symbol of submission or resistance?
那希贾布或头巾是 屈服的标志 还是反抗的表示？
13.When so many women and girls are beaten, raped, maimed on a daily basis in the name of all kinds of causes — honor, religion, nationality —
当无数女人和女孩子 被打，被强迫，被残废， 这些每天都在发生， 在各种名义下发生， 像荣誉，信仰，民族等等，
14.what allows women to replant trees, to rebuild societies, to lead radical, non-violent movements for social change?
是什么让女性重新植树， 重造社会， 领导激进却不暴力 为求社会变革的运动？
15.Is it different women who are doing the preserving and the radicalizing?
是不同的女性 在保存和在引领激进？
16.Or are they one and the same?
还是她们是同一个群体？
17.Are we guilty, as Chimamanda Adichie reminded us at the TED conference in Oxford, of assuming that there is a single story of women’s struggles for their rights
我们应该感到惭愧吗？正如 Chimamanda Adichie 在牛津的一个TED研讨会上提醒我们， 不要总是认为只有一个同样的 女性为她们的权利而斗争的故事，
18.while there are, in fact, many?
因为事实上有许多这样不同的故事，
19.And what, if anything, do men have to do with it?
还有， 这些跟男人有什么关系？
20.Much of my life has been a quest to get some answers to these questions.
我的人生大部分时间都在探索， 试图得到这些问题的答案。
21.It’s taken me across the globe and introduced me to some amazing people.
这带着我穿越国界， 并让我认识了一些非常不可思议的人。
22.In the process, I’ve gathered a few fragments that help me shed some light on this puzzle.
在整个过程当中，我聚集了一些片断 来帮助我解答这个疑问。
23.Among those who’ve helped open my eyes to a third way are: a devout Muslim in Afghanistan, a group of harmonizing lesbians in Croatia
在这些帮助我开阔视野 认识另类的人当中， 有一个虔诚的阿富汗伊斯兰教信徒， 一群克罗地亚和声唱女同性恋者，
24.and a taboo breaker in Liberia.
还有一个利比里亚的善于打破禁忌的人。
25.I’m indebted to them, as I am to my parents, who for some set of misdemeanors in their last life, were blessed with three daughters in this one.
我对她们非常的感恩， 就像我对自己的父母一般， 他们因为前世的一些轻罪， 今生得到了三个女儿。
26.And for reasons equally unclear to me, seem to be inordinately proud of the three of us.
不知道是什么原因， 他们却非常的为我们三个感到自豪。
27.I was born and raised here in India, and I learned from an early age to be deeply suspicious of the aunties and uncles who would bend down, pat us on the head
我生于长于印度， 并且我从小就懂得 对那些阿姨叔叔有所怀疑， 他们会弯腰，拍拍我们的头
28.and then say to my parents with no problem at all, “Poor things. You only have three daughters.
然后他们会对我的父母 毫不犹豫的说， “可怜的东西。 你们只有三个女儿。
29.But you’re young, you could still try again.”
但是你们都还年轻，还可以试试。”
30.My sense of outrage about women’s rights was brought to a boil when I was about 11.
我那股 对女性权利的义愤 在我11岁的时候毅然激起。
31.My aunt, an incredibly articulate and brilliant woman, was widowed early.
我的阿姨，一位非常口齿伶俐 非常美丽的女士， 早年丧夫。
32.A flock of relatives descended on her.
一大群亲戚驾临她家。
33.They took off her colorful sari.
他们把她的五彩莎丽脱去。
34.They made her wear a white one.
他们逼使她带上一个苍白的莎丽。
35.They wiped her bindi off her forehead.
他们把她的额前痣抹去。
36.They broke her bangles.
他们把她的手镯打碎。
37.Her daughter, Rani, a few years older than me, sat in her lap bewildered, not knowing what had happened to the confident woman she once knew as her mother.
她的女儿，Rani, 比我大几岁， 坐在她的腿上，困惑， 不懂得眼前 发生在这个自信的女人身上的一切， 这个她曾经一度认为是她母亲的女人。
38.Late that night, I heard my mother begging my father, “Please do something Ramu. Can’t you intervene?”
那天晚上，我听见我母亲 哀求我的父亲， “请你为Ramu想想办法。难道你就不能阻止他们吗？”
39.And my father, in a low voice, muttering, “I’m just the youngest brother, there’s nothing I can do.
我的父亲，低沉的喃喃自语道， “我只是家里最年轻的兄弟，我无能为力。
40.This is tradition.”
这是传统。”
41.That’s the night I learned the rules about what it means to be female in this world.
那便是我懂得 在这个社会做女人的意味着什么。
42.Women don’t make those rules, but they define us, and they define our opportunities and our chances.
我们女人不创立那些规矩， 但是那些规矩定义我们，并定义 我们的机会和机遇。
43.And men are affected by those rules too.
男人也被这些规矩影响。
44.My father, who had fought in three wars, could not save his own sister from this suffering.
我的父亲，曾经参与三场战争， 却不能帮助他自己的姐姐 脱离这场悲剧。
45.By 18, under the excellent tutelage of my mother, I was therefore, as you might expect, defiantly feminist.
还不到18岁， 在我母亲非凡的教导下， 我，像你们所像的一般， 是一个大胆的女权运动者。
46.On the streets chanting, “[Hindi] [Hindi] We are the women of India.
在街上喊着， [印度语］ [印度语］ “我们是印度的妇女，
47.We are not flowers, we are sparks of change.”
我们不是脆弱的花朵，我们是社会转变的火花。”
48.By the time I got to Beijing in 1995, it was clear to me, the only way to achieve gender equality was to overturn centuries of oppressive tradition.
1995年，在我到达北京前， 我深深的知道，唯一 通往两性平等的道路 便是推翻世纪长的 压迫的传统。
49.Soon after I returned from Beijing, I leapt at the chance to work for this wonderful organization, founded by women, to support women’s rights organizations around the globe.
在我从北京回来不久， 我马上决定为这个不同凡响的 由女性创立的组织工作， 支持全球妇女权利组织。
50.But barely six months into my new job, I met a woman who forced me to challenge all my assumptions.
但是六个月不到， 我认识了一位女士， 一位让我不得不挑战我之前的假定的女士。
51.Her name is Sakena Yacoobi.
她叫Sakena Yacoobi。
52.She walked into my office at a time when no one knew where Afghanistan was in the United States.
她走进我的办公室 在一个没有任何美国人知道 阿富汗在哪的时代。
53.She said to me, “It is not about the burka.”
她对我说，”这跟布卡没有关系。”
54.She was the most determined advocate for women’s rights I had ever heard.
她是我所见过的最坚决的 女权拥护者。
55.She told me women were running underground schools in her communities inside Afghanistan, and that her organization, the Afghan Institute of Learning,
她告诉我妇女在她那深入阿富汗的社区里 开办地下学校 还有，她的组织，阿富汗学习学会，
56.had started a school in Pakistan.
在巴基斯坦也开办了一个学校。
57.She said, “The first thing anyone who is a Muslim knows is that the Koran requires and strongly supports literacy.
她说，”任何伊斯兰教徒都知道的第一件事， 便是可兰经规定 并强烈支持读写能力。
58.The prophet wanted every believer to be able to read the Koran for themselves.”
先知想让所有的信徒 都可以自己读写可兰经。”
59.Had I heard right?
我所听到的是真的吗？
60.Was a women’s rights advocate invoking religion?
一个女权拥护者 居然激发宗教信仰？
61.But Sakena defies labels.
可是Sakena违抗标记。
62.She always wears a headscarf, but I’ve walked alongside with her on a beach with her long hair flying in the breeze.
她一直都只戴一个头巾。 我跟她在海边散布过， 她的长头发在风中飘扬。
63.She starts every lecture with a prayer, but she’s a single, feisty, financially independent woman in a country where girls are married off at the age of 12.
她每堂课开始之前都先做一个祈祷， 可是她是一位单身，坚决 经济独立的女性， 生活在一个女孩在12岁的时候便出嫁的国度。
64.She is also immensely pragmatic.
她也非常讲求实效。
65.”This headscarf and these clothes,” she says, “give me the freedom to do what I need to do to speak to those whose support and assistance
“这个头巾和这些衣服，” 她说道， “赋予我去做我必须的事的自由 去跟这个运动急需的支持和帮助
66.are critical for this work.
的那些人探讨。
67.When I had to open the school in the refugee camp, I went to see the imam.
当我需要在难民营中开办这个学校， 我去拜见了伊玛目。
68.I told him, ‘I’m a believer, and women and children in these terrible conditions need their faith to survive.'”
我告诉他，”我是一个信徒，这些妇女和孩子 在如此水深火热当中 需要他们的信念来生存。”
69.She smiles slyly.
她俏皮的笑笑。
70.”He was flattered.
他被奉承得很满意。
71.He began to come twice a week to my center because women could not go to the mosque.
他开始每星期来我的中心两次 因为这些妇女不能到清真寺。
72.And after he would leave, women and girls would stay behind.
在他离开以后， 这些妇女和女孩会留下来。
73.We began with a small literacy class to read the Koran, then a math class, then an English class, then computer classes.
我们开始一个小小的读写班级 来念可兰经， 然后开始一个数学课，再一个英语课，再一个电脑课。
74.In a few weeks, everyone in the refugee camp was in our classes.”
短短几个星期，每个在难民营的人 都来上我们的课。 ”
75.Sakena is a teacher at a time when to educate women is a dangerous business in Afghanistan.
Sakena 是一位老师 在阿富汗一个教育妇女是一件危险的事情 的年代。
76.She is on the Taliban’s hit list.
她身居塔利班的打击对象名单。
77.I worry about her every time she travels across that country.
她每次穿越那个国家，我都得为她担心。
78.She shrugs when I ask her about safety.
每次我问她安全问题，她总是不在乎的耸耸肩。
79.”Kavita jaan, we cannot allow ourselves to be afraid.
“Kavita Jan, 我们可不能让自己害怕。
80.Look at those young girls who go back to school when acid is thrown in their face.”
看看那些年轻的重新上学的女孩子 她们的脸被泼硫酸。”
81.And I smile, and I nod, realizing I’m watching women and girls using their own religious traditions and practices, turning them into instruments
我笑笑，点点头， 认识到自己正见证着妇女和女孩子们 用她们自己的宗教传统和惯例， 把它们变成反抗和创造机会
82.of opposition and opportunity.
的工具。
83.Their path is their own and it looks towards an Afghanistan that will be different.
她们的道路是她们自己的 这条道路正朝着一个创造不同的阿富汗 的方向发展。
84.Being different is something the women of Lesbor in Zagreb, Croatia know all too well.
与别人不同是一件 克罗地亚 Zagreb, Lesbor的女人 司空见惯的事。
85.To be a lesbian, a dyke, a homosexual in most parts of the world, including right here in our country, India, is to occupy a place of immense discomfort
作为一位女同性恋者， 一位同性恋者 在世界的大部分角落，包括在这里， 我们的祖国，印度， 等同于生活在一个极度不适
86.and extreme prejudice.
以及极度歧视的环境里。
87.In post-conflict societies like Croatia, where a hyper-nationalism and religiosity have created an environment unbearable for anyone who might
在像克罗地亚这样的战后社会里， 极端爱国主义与宗教信仰 创造了一个让任何被社会排挤的 人
88.be considered a social outcast.
无法忍受的恶劣环境。
89.So enter a group of out dykes, young women who love the old music that once spread across that region from Macedonia to Bosnia, from Serbia to Slovenia.
想像一群女同性恋者， 一群年轻的，热爱 传遍整个地区的传统音乐的女人， 从马其顿到波斯尼亚， 从塞尔维亚到斯洛文尼亚。
90.These folk singers met at college at a gender studies program.
这些民歌手相识在大学里的一个两性学习研究。
91.Many are in their 20s, some are mothers.
许多都只有20多岁。有些已为人母。
92.Many have struggled to come out to their communities, in families whose religious beliefs make it hard to accept that their daughters are not sick,
许多都得艰难的在她们的社区公开她们的性取向。 在家里，宗教信仰致使父母难以接受 他们的女儿没有生病，
93.just queer.
她们只是同性恋。
94.As Leah, one of the founders of the group, says, “I like traditional music very much.
Leah，这个小组的发起人之一，说道， 我很喜欢传统音乐。
95.I also like rock and roll.
我也很喜欢摇滚音乐。
96.So Lesbor, we blend the two.
所以我们何二为一，叫Lesbor。
97.I see traditional music like a kind of rebellion, in which people can really speak their voice, especially traditional songs from other parts of the former Yugoslav Republic.
我觉得传统音乐就像一种叛逆， 人们可以大胆抒发他们的想法， 特别是一些来自 其他前南斯拉夫共和国的传统歌曲。
98.After the war, lots of these songs were lost, but they are a part of our childhood and our history, and we should not forget them.”
战后，许多像这样的歌曲被遗失。 但是它们是我们童年更是我们历史的一部分， 我们不应该把它们遗忘。 “
99.Improbably, this LGBT singing choir has demonstrated how women are investing in tradition to create change, like alchemists turning discord into harmony.
不大可能般的，这个同性恋，双性恋，以及变性合唱团 向我们展示了这些女人如何 在传统上投资来创造转变， 像炼金术士一般将纠纷转变成和谐。
100.Their repertoire includes the Croatian national anthem, a Bosnian love song and Serbian duets.
她们的表演项目包括 克罗地亚国歌， 一首波斯尼亚爱情歌 和一些塞尔维亚对唱。
101.And, Leah adds with a grin, “Kavita, we especially are proud of our Christmas music, because it shows we are open to religious practices
Leah接着笑笑的说， “Kavita, 我们对自己的圣诞音乐特别自豪， 因为它们显示了我们欢迎宗教信仰
102.even though Catholic Church hates us LGBT.”
尽管天主教会 对我们极度痛恨。”
103.Their concerts draw from their own communities, yes, but also from an older generation: a generation that might be suspicious of homosexuality,
她们的演唱会观众来自 她们本身的社区，这是当然的， 还有来自老的一辈 一辈可能对 同性恋存在怀疑，
104.but is nostalgic for its own music and the past it represents.
但是对他们自己的传统音乐以及过去非常的怀念。
105.One father, who had initially balked at his daughter coming out in such a choir, now writes songs for them.
一位父亲曾经一度阻止他的女儿 在这样一个合唱团公开她的性取向， 现在却为她们写歌。
106.In the Middle Ages, troubadours would travel across the land singing their tales and sharing their verses: Lesbor travels through the Balkans like this,
在中世纪，游吟诗人 会穿越每片土地， 唱着他们的故事，分享他们的诗节。 Lesbor像巴尔干半岛人一般的跨越不同国度，
107.singing, connecting people divided by religion, nationality and language.
合唱着，把那些 被宗教，国籍以及语言分离的人们连在一起，
108.Bosnians, Croats and Serbs find a rare shared space of pride in their history, and Lesbor reminds them that the songs one group often claims as theirs alone
波斯尼亚人，克罗地亚人，还有塞尔维亚人 找到在他们历史里一个极为少有的，共同分享的一份荣耀， Lesbor提醒他们 这些歌曲，看似只属于某个民族，
109.really belong to them all.
其实属于所有的民族。
暂无讨论，说说你的看法吧
